Footnotes (continued 2)

629.

A. R. Wallace, Narrative of Travels on the Amazon and Rio Negro, p. 496.

630.

Bose, The Hindoos as they are, p. 86. Similarly, after a Brahman boy has been invested with the sacred thread, he is for three days strictly forbidden to see the sun. He may not eat salt, and he is enjoined to sleep either on a carpet or a deer's skin, without a mattress or mosquito curtain. Ib. p. 186. In Bali, boys who have had their teeth filed, as a preliminary to marriage, are kept shut up in a dark room for three days. Van Eck, “Schetsen van het eiland Bali,” Tijdschrift voor Nederlandsch Indië, N. S. ix. (1880) 428 sq.

631.

Moura, Royaume du Cambodge, i. 377.

632.

Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” Cochinchine Française, Excursions et Reconnaissances, No. 16 (Saigon, 1883), p. 193 sq. Cp. id. Notice sur le Cambodge, p. 50.

633.

B. Schmidt, Griechische Märchen, Sagen und Volkslieder, p. 98.

634.

Schneller, Märchen und Sagen aus Wälschtirol, No. 22.

635.

J. G. von Hahn, Griechische und albanesische Märchen, No. 41.

636.

Gonzenbach, Sicilianische Märchen, No. 28. The incident of the bone occurs in other folk-tales. A prince or princess is shut up for safety in a tower and makes his or her escape by scraping a hole in the wall with a bone which has been accidentally conveyed into the tower; sometimes it is expressly said that care was taken to let the princess have no bones with her meat. Hahn, op. cit. No. 15; Gonzenbach, Nos. 26, 27; Pentamerone, No. 23. From this we should infer that it is a rule with savages not to let women handle the bones of animals during their monthly seclusions. We have already seen the great respect with which the savage treats the bones of game (see above, p. 116 sqq.); and women in their courses are specially forbidden to meddle with the hunter or fisher, as their contact or neighbourhood would spoil his sport (see below, p. 238 sqq.) In folk-tales the hero who uses the bone is sometimes a boy; but the incident might easily be transferred from a girl to a boy after its real meaning had been forgotten. Amongst the Hare-skin Indians a girl at puberty is forbidden to break the bones of hares. Petitot, Traditions indiennes du Canada Nordouest, p. 258. On the other hand, she drinks out of a tube made of a swan's bone (Petitot, l.c. and id., Monographie des Dènè-Dindjié, p. 76), and we have seen that a Thlinkeet girl in the same circumstances used to drink out of the wing-bone of a white-headed eagle (Langsdorff, Reise um die Welt, ii. 114).

637.

W. Radloff, Proben der Volkslitteratur der türkischen Stämme Süd-Sibiriens, iii. 82 sq.

638.

Bastian, Die Völker des östlichen Asien, i. 416, vi. 25; Turner, Samoa, p. 200; Panjab Notes and Queries, ii. No. 797.

639.

Amongst the Chaco Indians of South America a newly-married couple sleep the first night on a skin with their heads towards the west; “for the marriage is not considered as ratified till the rising sun shines on their feet the succeeding morning.” T. J. Hutchinson, “The Chaco Indians,” Transact. Ethnolog. Soc. iii. 327. At old Hindoo marriages, the first ceremony was the “Impregnation-rite” (Garbhādhāna). “During the previous day the young married woman was made to look towards the sun, or in some way exposed to its rays.” Monier Williams, Religious Life and Thought in India, p. 354. Amongst the Turks of Siberia it was formerly the custom on the morning after marriage to lead the young couple out of the hut to greet the rising sun. The same custom is said to be still practised in Iran and Central Asia, the belief being that the beams of the rising sun are the surest means of impregnating the new bride. Vambery, Das Türkenvolk, p. 112.

640.

Above, vol. i. p. 170.

641.

Native Tribes of South Australia, p. 186; E. J. Eyre, Journals, ii. 295, 304; W. Ridley, Kamilaroi, p. 157; Journ. Anthrop. Inst. ii. 268, ix. 459 sq.; Brough Smyth, Aborigines of Victoria, i. 65, 236. Cp. Sir George Grey, Journals, ii. 344; J. Dawson, Australian Aborigines, ci. sq.

642.

Bleek, Brief Account of Bushman Folk-lore, p. 14; cp. ib. p. 10.

643.

Gumilla, Histoire de l'Orénoque, i. 249.

644.

James Adair, History of the American Indians, p. 123 sq.

645.

S. Hearne, Journey to the Northern Ocean, p. 314 sq.; Alex. Mackenzie, Voyages through the Continent of North America, cxxiii.; Petitot, Monographie des Dènè-Dindjié, p. 75 sq.

646.

C. Leemius, De Lapponibus Finmarchiae eorumque lingua vita et religione pristina (Copenhagen, 1767), p. 494.

647.

Pliny, Nat. Hist. vii. § 64 sq., xxviii. § 77 sqq. Cp. Geoponica, xii. c. 20, 5, and c. 25, 2; Columella, xi. 3, 50.

648.

A. Schleicher, Volkstümliches aus Sonnenberg; p. 134; B. Souché, Croyances, Présages et Traditions diverses, p. 11; V. Fossel, Volksmedicin und medicinischer Aberglaube in Steiermark (Graz, 1886), p. 124. The Greeks and Romans thought that a field was completely protected against insects if a menstruous woman walked round it with bare feet and streaming hair. Pliny, Nat. Hist. xvii. 266, xxviii. 78; Columella, x. 358 sq., xi. 3, 64; Palladius, De re rustica, i. 35, 3; Geoponica, xii. 8, 5 sq.; Aelian, Nat. Anim. vi. 36. A similar remedy is employed for the same purpose by North American Indians and European peasants. Schoolcraft, Indian Tribes, v. 70; Wiedemann, Aus dem inneren und äussern Leben der Ehsten, p. 484. Cp. Haltrich, Zur Volkskunde der Siebenbürger Sachsen, p. 280; Heinrich, Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens, p. 14; Grimm, Deutsche Mythologie,4 iii. 468.

649.

For an example of the beneficent application of the menstrual energy, see note on p. 241.

650.

The rules just discussed do not hold exclusively of the persons mentioned in the text, but are applicable in certain circumstances to other tabooed persons and things. Whatever, in fact, is permeated by the mysterious virtue of taboo may need to be isolated from earth and heaven. Mourners are taboo all the world over; accordingly in mourning the Ainos wear peculiar caps in order that the sun may not shine upon their heads. Bastian, Die Völker des östlichen Asien, v. 366. During a solemn fast of three days the Indians of Costa Rica eat no salt, speak as little as possible, light no fires, and stay strictly indoors, or if they go out during the day they carefully cover themselves from the light of the sun, believing that exposure to the sun's rays would turn them black. W. M. Gabb, Indian Tribes and Languages of Costa Rica, p. 510. On Yule night it has been customary in parts of Sweden from time immemorial to go on pilgrimage, whereby people learn many secret things and know what is to happen in the coming year. As a preparation for this pilgrimage, “some secrete themselves for three days previously in a dark cellar, so as to be shut out altogether from the light of heaven. Others retire at an early hour of the preceding morning to some out-of-the way place, such as a hayloft, where they bury themselves in the hay, that they may neither hear nor see any living creature; and here they remain, in silence and fasting, until after sundown; whilst there are those who think it sufficient if they rigidly abstain from food on the day before commencing their wanderings. During this period of probation a man ought not to see fire.” L. Lloyd, Peasant Life in Sweden, p. 194. During the sixteen days that a Pima Indian is undergoing purification for killing an Apache he may not see a blazing fire. Bancroft, Native Races of the Pacific States, i. 553. Again warriors on the war-path are strictly taboo; hence Indians may not sit on the bare ground the whole time they are out on a warlike expedition. J. Adair, History of the American Indians, p. 382; Narrative of the Captivity and Adventures of John Tanner, p. 123. The holy ark of the North American Indians is deemed “so sacred and dangerous to be touched” that no one, except the war chief and his attendant, will touch it “under the penalty of incurring great evil. Nor would the most inveterate enemy touch it in the woods for the very same reason.” In carrying it against the enemy they never place it on the ground, but rest it on stones or logs. Adair, History of the American Indians, p. 162 sq. The sacred clam shell of the Elk clan among the Omahas is kept in a sacred bag, which is never allowed to touch the ground. E. James, Expedition from Pittsburgh to the Rocky Mountains, ii. 47; J. Owen Dorsey, “Omaha Sociology,” Third Report of the Bureau of Ethnology (Washington, 1884), p. 226. Newly born infants are strongly taboo; accordingly in Loango they are not allowed to touch the earth. Pechuel-Loesche, “Indiscretes aus Loango,” Zeitschrift für Ethnologie, x. (1878) p. 29 sq. In Laos the hunting of elephants gives rise to many taboos; one of them is that the chief hunter may not touch the earth with his foot. Accordingly when he alights from his elephant, the others spread a carpet of leaves for him to step upon. E. Aymonier, Notes sur le Laos, p. 26. In some parts of Aberdeenshire, the last bit of standing corn (which, as we have seen, is very sacred) is not allowed to touch the ground; but as it is cut, it is placed on the lap of the “gueedman.” W. Gregor, “Quelques coutumes du Nord-Est du Comté d'Aberdeen,” Revue des Traditions populaires, iii. (1888) 485 b. Sacred food may not, in certain circumstances, touch the ground. F. Grabowsky, “Der Distrikt Dusson Timor in Südost-Borneo und seine Bewohner,” Ausland (1884), No. 24, p. 474; Ch. F. Hall, Narrative of the Second Arctic Expedition, edited by Prof. J. E. Nourse (Washington, 1879), p. 110; Gerard, The Land beyond the Forest, ii. 7. In Scotland, when water was carried from sacred wells to sick people, the water-vessel might not touch the ground. C. F. Gordon Cumming, In the Hebrides, p. 211. On the relation of spirits to the ground, compare Denzil Ibbetson in Panjab Notes and Queries, i. No. 5.

651.

Die Edda, übersetzt von K. Simrock,8 pp. 286-288, cp. pp. 8, 34, 264. In English the Balder story is told at length by Prof. Rhys, Celtic Heathendom, p. 529 sqq.

652.

It is strange to find so learned and judicious a student of custom and myth as H. Usener exactly inverting their true relation to each other. After showing that the essential features of the myth of the marriage of Mars and Nerio have their counterpart in the marriage customs of peasants at the present day, he proceeds to infer that these customs are the reflection of the myth. “Italische Mythen,” Rheinisches Museum, N. F. xxx. 228 sq. Surely the myth is the reflection of the custom. Men not only fashion gods in their own likeness (as Xenophanes long ago remarked) but make them think and act like themselves. Heaven is a copy of earth, not earth of heaven.

653.

See Grimm, Deutsche Mythologie,4 i. 502, 510, 516.

654.

Mannhardt, Baumkultus, p. 518 sq.

655.

In the following survey of these fire-customs I follow chiefly W. Mannhardt, Baumkultus, kap. vi. p. 497 sqq. Compare also Grimm, Deutsche Mythologie,4 i. 500 sqq.

656.

Schmitz, Sitten und Sagen etc. des Eifler Volkes, i. pp. 21-25; B. K. p. 501.

657.

B. K. p. 501.

658.

Vonbun, Beiträge zur deutschen Mythologie, p. 20; B. K. p. 501.

659.

E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 380 sqq.; Birlinger, Volksthümliches aus Schwaben, ii. 59 sq. , 66 sq.; Bavaria, ii. 2, p. 838 sq.; Panzer, Beitrag zur deutschen Mythologie, i. p. 211, No. 232, B. K. p. 501 sq.

660.

Witzschel, Sagen, Sitten und Gebräuche aus Thüringen, p. 189; Panzer, Beitrag zur deutschen Mythologie, ii. 207; B. K. p. 500 sq.

661.

Th. Vernalcken, Mythen und Bräuche des Volkes in Oesterreich, p. 293 sq.; B. K. p. 498. See above, vol. i. p. 267.

662.

Schmitz, Sitten, u. Sagen des Eifler Volkes, i. p. 20; B. K. p. 499.

663.

Strackerjan, Aberglaube u. Sagen aus dem Herzogthum Oldenburg, ii. 39, No. 306; B. K. p. 499.

664.

B. K. p. 499.

665.

B. K. p. 498 sq.

666.

B. K. p. 499.

667.

Schneller, Märchen u. Sagen aus Wälschtirol, p. 234 sq.; B. K. p. 499 sq.

668.

B. K. pp. 502-505; Wuttke, Der deutsche Volksaberglaube,2 § 81; Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes,2 p. 149, §§ 1286-1289; Bavaria, i. 1, p. 371.

669.

Panzer, Beitrag zur deutschen Mythologie, i. p. 212 sq., ii. p. 78 sq.; B. K. p. 505.

670.

Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, ii. p. 43 sq., No. 313; B. K. p. 505 sq.

671.

Wolf, Beiträge zur deutschen Mythologie, i. 75 sq.; B. K. p. 506.

672.

Grimm, Deutsche Mythologie,4 i. 512; B. K. p. 506 sq.

673.

H. Pröhle, Harzbilder, p. 63; Kuhn und Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 373; B. K. p. 507.

674.

Kuhn, Markische Sagen und Märchen, p. 312 sq.; B. K. p. 507.

675.

Panzer, Beitrag zur deutschen Mythologie, i. p. 211 sq.; B. K. p. 507 sq.

676.

Birlinger, Volksthümliches aus Schwaben, ii. p. 82, No. 106; B. K. p. 508.

677.

B. K. p. 508; cp. Wolf, Beiträge zur deutsch. Myth. i. 74; Grimm, Deutsche Myth.4 i. 512. The two latter writers only state that before the fires were kindled it was customary to hunt squirrels in the woods.

678.

Kuhn, l.c.; B. K. p. 508.

679.

Brand, Popular Antiquities, i. 224 sq., Bohn's ed., quoting Sinclair's Statistical Account of Scotland, 1794, xi. 620; Scotland and Scotsmen in the Eighteenth Century, from the MSS. of John Ramsay of Ochtertyre, edited by Alex. Allardyce, ii. 439-445; B. K. p. 508.

680.

Pennant, “Tour in Scotland,” Pinkerton's Voyages and Travels, iii. 49; Brand, Popular Antiquities, i. 226.

681.

L. Lloyd, Peasant Life in Sweden, p. 233 sq.

682.

B. K. p. 509; Brand, Pop. Antiq. i. 298 sq.; Grimm, D. M.4 i. 516.

683.

Birlinger, Volksthümliches aus Schwaben, ii. p. 96 sqq. No. 128, p. 103 sq. No. 129; E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 423 sqq.; B. K. p. 510.

684.

Leoprechting, Aus dem Lechrain, p. 182 sq.; B. K. p. 510. Cp. Panzer, Beitrag zur deutschen Mythologie, i. 210; Bavaria, iii. 956.

685.

Panzer, op. cit. ii. 549.

686.

Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen, pp. 306-311; B. K. p. 510. For the custom of burning a tree in the midsummer bonfires, see vol. i. p. 79.

687.

Rochholz, Deutscher Glaube und Brauch, ii. 144 sqq.

688.

Grimm, D. M.4 i. 515 sq.; B. K. p. 510 sq.

689.

Wolf, Beiträge zur deutschen Mythologie, ii. 393; Grimm, D. M.4 i. 517; B. K. p. 511.

690.

Sébillot, Coutumes populaires de la Haute Bretagne, p. 193 sq. Wolf, op. cit. ii. 392 sq.

691.

Zingerle, Sitten, etc. des Tiroler Volkes,2 p. 159, No. 1354; Panzer, Beitrag, i. 210; B. K. p. 511.

692.

Kuhn u. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 390; B. K. 511.

693.

Brand, Popular Antiquities, i. 300 sq., 318, cp. pp. 305, 306, 308 sq.; B. K. p. 512.

694.

Aubrey, Remaines of Gentilisme and Judaisme, p. 96, cp. id. p. 26.

695.

Brand, op. cit. i. 311.

696.

Id. i. 303, 318, 319; Dyer, British Popular Customs, p. 315.

697.

Brand, op. cit. i. 318.

698.

J. Train, Account of the Isle of Man, ii. 120.

699.

Brand, i. 303, quoting Sir Henry Piers's Description of Westmeath.

700.

Brand, l.c., quoting the author of the Survey of the South of Ireland.

701.

Brand, i. 305, quoting the author of the Comical Pilgrim's Pilgrimage into Ireland.

702.

Brand, i. 304, quoting The Gentleman's Magazine, February 1795, p. 124.

703.

Quoted by Dyer, British Popular Customs, p. 321 sq.

704.

Brand, i. 311, quoting Statistical Account of Scotland, xxi. 145.

705.

B. K. p. 512.

706.

Brand, i. 337.

707.

J. Ramsay and A. Allardyce, Scotland and Scotsmen in the Eighteenth Century, ii. 436.

708.

Ralston, Songs of the Russian People, p. 240; Grimm, D. M.4 i. 519.

709.

Ralston. l.c.

710.

Tettau und Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens, p. 277; Grimm, D. M.4 i. 519.

711.

Töppen, Aberglauben aus Masuren,2 p. 71.

712.

Grimm, l.c.; Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen, p. 307 note.

713.

Grimm, l.c.

714.

Grimm, l.c.

715.

Grimm, D. M.4 i. 518.

716.

Above, vol. i. p. 291.

717.

Gubernatis, Mythologie des Plantes, i. 185.

718.

Brand, Popular Antiquities, i. 317; Grimm, l.c.

719.

G. Ferraro, Superstizioni, usi e proverbi Monferrini, p. 34 sq., referring to Alvise da Cadamosto, Relazion dei viaggi d'Africa, in Ramusio.

720.

Birlinger, Volksthümliches aus Schwaben, ii. 100 sq.; B. K. p. 513 sq.

721.

Zingerle, Sitten, etc., des Tiroler Volkes,2 p. 159, No. 1353, cp. No. 1355; B. K. p. 513.

722.

Wolf, Beiträge zur deutschen Mythologie, ii. 392; B. K. p. 513.

723.

B. K. p. 513.

724.

Ralston, Songs of the Russian People, p. 240.

725.

Above, vol. i. p. 272 sq.

726.

Above, vol. i. p. 22 sqq.

727.

Above, p. 262.

728.

Birlinger, Volksthümliches aus Schwaben, ii. 57, 97; B. K. p. 510; cp. Panzer, Beitrag, ii. 240.

729.

Cp. Grimm, D. M.4 i. 521; Wolf, Beiträge zur deutschen Mythologie, ii. 389; Ad. Kuhn, Herabkunft des Feuers,2 pp. 41 sq., 47; W. Mannhardt, B. K. p. 521.

730.

See above, pp. 254, 255, 260, 265.

731.

On the need-fires, see Grimm, D. M. i. 501 sqq.; Wolf, op. cit. i. 116 sq., ii. 378 sqq.; Kuhn, op. cit. p. 41 sqq.; B. K. p. 518 sqq.; Elton, Origins of English History, p. 293 sq.; Jahn, Die deutschen Opfergebräuche bei Ackerbau und Viehzucht, p. 26 sqq.

732.

This is the view of Grimm, Wolf, Kuhn, and Mannhardt.

733.

Herabkunft des Feuers,2 p. 47.

734.

Panzer, Beitrag, ii. 240.

735.

Ch. E. Gover, “The Pongol festival in Southern India,” Journ. Royal Asiatic Society, N.S. v. (1870) p. 96 sq.

736.

Diego de Landa, Relation des choses de Yucatan (Paris, 1864), p. 233.

737.

Kolben, Present State of the Cape of Good Hope, i. 129 sqq.

738.

P. 253. The torches of Demeter, which figure so largely in her myth and on the monuments, are perhaps to be explained by this custom. To regard, with Mannhardt (B. K. p. 536), the torches in the modern European customs as imitations of lightning seems unnecessary.

739.

Above, vol. i. p. 70 sqq.

740.

Pp. 250, 267.

741.

Pp. 247, 248, 253, 259, 266.

742.

P. 250 sq.

743.

Pp. 247, 248.

744.

Vol. i. p. 272.

745.

B. K. p. 524.

746.

Bavaria, iii. 956; B. K. p. 524.

747.

Birlinger, Volksthümliches aus Schwaben, ii. 121 sq., No. 146; B. K. p. 524 sq.

748.

Caesar, Bell. Gall. vi. 15; Strabo, iv. 4, 5, p. 198; Casaubon; Diodorus, v. 32. See Mannhardt, B. K. p. 525 sqq.

749.

Strabo, iv. 4, 4, p. 197, τὰς δὲ φονικὰς δίκας μάλιστα τούτοις [i.e. the Druids] ἐπετέτραπτο δικάζειν, ὅταν τε φορὰ τούτων ἧ, φορὰν καὶ τῆς χώρας νομίζουσιν ὐπάρχειν. On this passage see Mannhardt, B. K. p. 529 sqq.

750.

See vol. i. p. 88 sqq.

751.

B. K. p. 523, note.

752.

B. K. p. 523, note; John Milner, The History, Civil and Ecclesiastical, and Survey of the Antiquities of Winchester, i. 8 sq.; Brand, Popular Antiquities, i. 325 sq.; James Logan, The Scottish Gael, ii. 358 (new ed.); Reinsberg-Düringsfeld, Calendrier Belge, p. 123 sqq.

753.

Puttenham, Arte of English Poesie, 1589, p. 128, quoted by Brand, Popular Antiquities, i. 323.

754.

King's Vale Royal of England, p. 208, quoted by Brand, l.c.

755.

Liebrecht, Gervasius von Tilbury, p. 212 sq.; B. K. p. 514.

756.

B. K. pp. 514, 523.

757.

Athenaeum, 24th July 1869, p. 115; B. K. p. 515 sq.

758.

Wolf, Beiträge zur deutschen Mythologie, ii. 388; B. K. p. 515.

759.

B. K. p. 515.

760.

Grimm, Deutsche Mythologie,4 i. 519; B. K. p. 515.

761.

B. K. p. 515.

762.

Ib.

763.

Above, vol. i. p. 408, vol. ii. p. 1 sqq.

764.

Some of the serpents worshipped by the old Prussians lived in hollow oaks, and as oaks were sacred among the Prussians, the serpents may have been regarded as genii of the trees. Simon Grunau, Preussische Chronik, ed. Perlbach, i. p. 89; Hartknoch, Altund Neues Preussen, pp. 143, 163. Serpents, again, played an important part in the worship of Demeter, as we have seen. But that they were regarded as embodiments of her can hardly be assumed. In Siam the spirit of the takhien tree is believed to appear, sometimes in the form of a woman, sometimes in the form of a serpent. Bastian, Die Volker des östlichen Asien, iii. 251.

765.

Pliny derives the name Druid the Greek drūs, “oak.” He did not know that the Celtic word for oak was the same (daur), and that therefore Druid, in the sense of priest of the oak, was genuine Celtic, not borrowed from the Greek. See Curtius, Griech. Etymologie,5 p. 238 sq.; Vaniček, Griechisch-lateinisches etymolog. Wörterbuch, p. 368 sqq.; Rhys, Celtic Heathendom, p. 221 sqq. In the Highlands of Scotland the word is found in place-names like Bendarroch (the mountain of the oak), Craigandarroch, etc.

766.

It is still a folk-lore rule not to cut the mistletoe with iron; some say it should be cut with gold. Grimm, Deutsche Mythologie4 ii. 1001. On the objection to the use of iron in such cases, see Liebrecht, Gervasius von Tilbury, p. 103; and above, vol. i. p. 177 sqq.

767.

Pliny, Nat. Hist. xvi. § 249 sqq. On the Celtic worship of the oak, see also Maximus Tyrius, Dissert. viii. 8, Κελτοὶ σέβουσι μὲν Δία ἄγαλμα δὲ Διὸς Κελτικὸν ὐψηλὴ δρῦς. With this mode of gathering the mistletoe compare the following. In Cambodia when a man perceives a certain parasitic plant growing on a tamarind-tree, he dresses in white and taking a new earthen pot climbs the tree at mid-day. He puts the plant in the pot and lets the whole fall to the ground. Then in the pot he makes a decoction which renders invulnerable. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” in Cochinchine Française, Excursions et Reconnaissances, No. 16, p. 136.

768.

Wuttke, Der deutsche Volksaberglaube,2 § 123; Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, §§ 673-677; Gubernatis, Mythologie des Plantes, ii. 144 sqq.; Friend, Flowers and Flower Lore, p. 362; Brand, Popular Antiquities, i. 314 sqq.; Vonbun, Beiträge zur deutschen Mythologie, p. 133 sqq.; Burne and Jackson, Shropshire Folk-lore, p. 242. Cp. Archaeological Review, i. 164 sqq.

769.

Brand, Popular Antiquities, i. 307, 312; Dyer, Folk-lore of Plants, pp. 62, 286; Friend, Flowers and Flower Lore, pp. 147, 149, 150, 540; Wuttke, § 134.

770.

Grimm, D. M.4 i. 514 sq., ii. 1013 sq., iii. 356; Grohmann, op. cit. § 635-637; Friend, op. cit. p. 75; Gubernatis, Myth. des Plantes, i. 189 sq., ii. 16 sqq.

771.

Aubrey, Remaines of Gentilisme and Judaisme, p. 25 sq.; Brand, Pop. Ant. i. 329 sqq.; Friend, p. 136.

772.

Brand, i. 333.

773.

Grohmann, § 1426.

774.

Grohmann, § 648.

775.

Grohmann, § 681; Wuttke, § 134; Rochholz, Deutscher Glaube und Brauch, i. 9; Gubernatis, Mythologie des Plantes, i. 190.

776.

Grimm, D. M.4 iii. 78, 353.

777.

Gubernatis, Mythologie des Plantes, ii. 73.

778.

Friend, Flowers and Flower Lore, p. 378. Hunters believe that the mistletoe heals all wounds and brings luck in hunting. Kuhn, Herabkunjt des Feuers,2 p. 206.

779.

Grimm, D. M.4 ii. 1009.

780.

L. Lloyd, Peasant Life in Sweden, p. 269.

781.

Lloyd, op. cit. p. 259; Grimm, D. M.4 i. 517 sq.

782.

Lloyd, l.c.

783.

Grimm, D. M.4 iii. 78, who adds, “Mahnen die Johannisfeuer an Baldrs Leichenbrand?” This pregnant hint, which contains in germ the solution of the whole myth, has been quite lost on the mythologists who since Grimm's day have enveloped the subject in a cloud of learned dust.

784.

Above, p. 285, and vol. i. pp. 58, 64.

785.

Grimm, D. M.4 i. 55 sq., 58 sq., ii. 542, iii. 187 sq.

786.

Preller, Röm. Mythol.3 i. 108.

787.

Livy, i. 10. Cp. C. Bötticher, Der Baumkultus der Hellenen, p. 133 sq.

788.

Bötticher, op. cit. p. 111 sqq.; Preller, Griech. Mythol.4 ed. C. Robert, i. 122 sqq.

789.

Without hazarding an opinion on the vexed question of the primitive home of the Aryans, I may observe that in various parts of Europe the oak seems to have been formerly more common than it is now. In Denmark the present beech woods were preceded by oak woods and these by the Scotch fir. Lyell, Antiquity of Man, p. 9; J. Geikie, Prehistoric Europe, p. 486 sq. In parts of North Germany it appears from the evidence of archives that the fir has ousted the oak. O. Schrader, Sprachvergleichung und Urgeschichte,2 (Jena, 1890), p. 394. In prehistoric times the oak appears to have been the chief tree in the forests which clothed the valley of the Po; the piles on which the pile villages rested were of oak. W. Helbig, Die Italiker in der Poebene, p. 25 sq. The classical tradition that in the olden time men subsisted largely on acorns is borne out by the evidence of the pile villages in Northern Italy, in which great quantities of acorns have been discovered. See Helbig, op. cit. pp. 16 sq., 26, 72 sq.

790.

Above, p. 265 sq.

791.

Praetorius, Deliciae Prussicae, p. 19 sq. Mr. Ralston states (on what authority I do not know) that if the fire maintained in honour of the Lithuanian god Perkunas went out, it was rekindled by sparks struck from a stone which the image of the god held in his hand. Songs of the Russian People, p. 88.

792.

Grimm, D. M.4 i. 502, 503; Kuhn, Herabkunft des Feuers,2 p. 43; Pröhle, Harzbilder, p. 75; Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg, ii. 150; Rochholz, Deutscher Glaube und Brauch, ii. 148. The writer who styles himself Montanus says (Die deutschen Volksfeste, etc., p. 127) that the need-fire was made by the friction of oak and fir. Sometimes it is said that the need-fire should be made with nine different kinds of wood (Grimm, D. M.4 i. 503, 505; Wolf, Beiträge zur deutschen Mythologie, ii. 380; Jahn, Die deutschen Opfergebräuche, p. 27); but the kinds of wood are not specified.

793.

John Ramsay, Scotland and Scotsmen in the Eighteenth Century, ii. 442; Grimm, D. M.4 i. 506. See above, p. 255.

794.

Above, vol. i. p. 58.

795.

Montanus, Die deutschen Volksfeste, etc., p. 127.

796.

Above, vol. i. p. 100.

797.

Mary Frere, Old Deccan Days, p. 12 sqq.

798.

Maive Stokes, Indian Fairy Tales, p. 58 sqq. For similar stories, see id. p. 187 sq.; Lal Behari Day, Folk-tales of Bengal, p. 121 sq.; F. A. Steel and R. C. Temple, Wide-awake Stories, p. 58 sqq.

799.

Old Deccan Days, p. 239 sqq.

800.

Lal Behari Day, op. cit. p. 1 sqq. For similar stories of necklaces, see Old Deccan Days, p. 233 sq.; Wide-awake Stories, p. 83 sqq.

801.

J. H. Knowles, Folk-tales of Kashmir (London, 1888), p. 49 sq.

802.

J. H. Knowles, Folk-tales of Kashmir (London, 1888), p. 134.

803.

Id. p. 382 sqq.

804.

Lal Behari Day, op. cit. p. 85 sq., cp. id. p. 253 sqq.; Indian Antiquary, i. (1872) 117. For an Indian story in which a giant's life is in five black bees, see Clouston, Popular Tales and Fictions, i. 350.

805.

Indian Antiquary, i. 171.

806.

A. Bastian, Die Völker des östlichen Asien, iv. 340 sq.

807.

Lal Behari Day, op. cit. p. 189.

808.

Wide-awake Stories, pp. 52, 64.

809.

G. W. Leitner, The Languages and Races of Dardistan, p. 9.

810.

Apollodorus, i. 8; Diodorus, iv. 34; Pausanias, x. 31, 4; Aeschylus, Choeph. 604 sqq.

811.

Apollodorus, iii. 15, 8; Aeschylus, Choeph. 612 sqq.; Pausanias, i. 19, 4. According to Tzetzes (Schol. on Lycophron, 650) not the life but the strength of Nisus was in his golden hair; when it was pulled out, he became weak and was slain by Minos. According to Hyginus (Fab. 198) Nisus was destined to reign only so long as he kept the purple lock on his head.

812.

Apollodorus, ii. 4, §§ 5, 7.

813.

Hahn, Griechische und Albanesische Märchen, i. p. 217; a similar story, id. ii. p. 282.

814.

Hahn, op. cit. ii. p. 215 sq.

815.

Id. ii. p. 275 sq. Similar stories, id. ii. pp. 204, 294 sq. In an Albanian story a monster's strength is in three pigeons, which are in a hare, which is in the silver tusk of a wild boar. When the boar is killed, the monster feels ill; when the hare is cut open, he can hardly stand on his feet; when the three pigeons are killed, he expires. Dozon, Contes albanais, p. 132 sq.

816.

Hahn, op. cit. ii. p. 260 sqq.

817.

Id. i. p. 187.

818.

Id. ii. p. 23 sq.

819.

Legrand, Contes populaires grecs, p. 191 sqq.

820.

Plutarch, Parallela, 26. In both the Greek and Italian stories the subject of quarrel between nephew and uncles is the skin of a boar, which the nephew presented to his lady-love and which his uncles took from her.

821.

Basile, Pentamerone, ii. p. 60 sq. (Liebrecht's German trans.)

822.

R. H. Busk, Folk-lore of Rome, p. 164 sqq.

823.

Ralston, Russian Folk-tales, p. 103 sq.; so Dietrich, Russian Popular Tales, p. 23 sq.

824.

Ralston, op. cit. p. 109.

825.

Ib.

826.

Ralston, Russian Folk-tales, p. 113 sq.

827.

Id., p. 114.

828.

Id., p. 110.

829.

Mijatovics, Serbian Folk-lore, edited by the Rev. W. Denton, p. 172; F. S. Krauss, Sagen und Märchen der Südslaven, i. (No. 34) p. 168 sq.

830.

A. H. Wraitslaw, Sixty Folk-Tales from exclusively Slavonic sources (London, 1889), p. 225.

831.

Haltrich, Deutsche Volksmärchen aus dem Sachsenlande in Siebenbürgen,4 No. 34 (No. 33 of the first ed.), p. 149 sq.

832.

J. W. Wolf, Deutsche Marchen und Sagen, No. 20, p. 87 sqq.

833.

Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, ii. p. 306 sq.

834.

K. Müllenhoff, Sagen, Märchen und Lieder der Herzogthümer Schleswig-Holstein und Lauenburg, p. 404 sqq.

835.

Asbjörnsen og Moe, Norske Folke-Eventyr, No. 36; Dasent, Popular Tales from the Norse, p. 55 sqq.

836.

Asbjörnsen og Moe, Norske Folke-Eventyr, Ny Samling, No. 70; Dasent, Tales from the Fjeld, p. 229 (“Boots and the Beasts.”)

837.

Mannhardt, Germanische Mythen, p. 592; Jamieson, Dictionary of the Scottish Language, s.v. “Yule.”

838.

J. F. Campbell, Popular Tales of the West Highlands, i. p. 10 sq.

839.

J. F. Campbell, Popular Tales of the West Highlands, i. p. 80 sqq.

840.

Sébillot, Contes populaires de la Haute-Bretagne (Paris, 1885), p. 63 sqq.

841.

F. M. Luzel, Contes populaires de Basse-Bretagne (Paris, 1887), i. 445-449.

842.

Maspero, Contes populaires de l'Égypte ancienne (Paris, 1882), p. 5 sqq.

843.

Lane's Arabian Nights, iii. 316 sq.

844.

G. Spitta-Bey, Contes arabes modernes (Leyden and Paris, 1883), No. 2, p. 12 sqq. The story in its main outlines is identical with the Cashmeer story of “The Ogress Queen” (J. H. Knowles, Folk-tales of Kashmir, p. 42 sqq.) and the Bengalee story of “The Boy whom Seven Mothers Suckled” (Lal Behari Day, Folk-tales of Bengal, p. 117 sqq.; Indian Antiquary, i. 170 sqq.) In another Arabian story the life of a witch is bound up with a phial: when it is broken, she dies. W. A. Clouston, A Group of Eastern Romances and Stories, p. 30. A similar incident occurs in a Cashmeer story. Knowles, op. cit. p. 73. In the Arabian story mentioned in the text, the hero, by a genuine touch of local colour, is made to drink the milk of an ogress's breasts and hence is regarded by her as her son. Cp. W. Robertson Smith, Kinship and Marriage in Early Arabia, p. 149; and for the same mode of creating kinship among other races, see D'Abbadie, Douze ans dans la Haute Ethiopie, p. 272 sq.; Tausch, “Notices of the Circassians,” Journ. Royal Asiatic Soc. i. (1834) p. 104; Biddulph, Tribes of the Hindoo Koosh, pp. 77, 83 (cp. Leitner, Languages and Races of Dardistan, p. 34); Denzil Ibbetson, Settlement Report of the Panipat, Tahsil, and Karnal Parganah of the Karnal District, p. 101; Moura, Royaume du Cambodge, i. 427; F. S. Krauss, Sitte und Brauch der Südslaven, p. 14.

845.

Rivière, Contes populaires de la Kabylie du Djurdjura, p. 191.

846.

W. H. Jones and L. L. Kropf, The Folk-tales of the Magyar (London, 1889), p. 205 sq.

847.

R. H. Busk, The Folk-lore of Rome, p. 168.

848.

Castren, Ethnologische Vorlesungen über die Altaischen Völker, p. 173 sqq.

849.

Schiefner, Heldensagen der Minussinschen Tataren, pp. 172-176.

850.

Schiefner, op. cit. pp. 108-112.

851.

Schiefner, op. cit. pp. 360-364; Castren, Vorlesungen über die finnische Mythologie, p. 186 sq.

852.

Schiefner, op. cit. pp. 189-193. In another Tartar poem (Schiefner, op. cit. p. 390 sq.) a boy's soul is shut up by his enemies in a box. While the soul is in the box, the boy is dead; when it is taken out, he is restored to life. In the same poem (p. 384) the soul of a horse is kept shut up in a box, because it is feared the owner of the horse will become the greatest hero on earth. But these cases are, to some extent, the converse of those in the text.

853.

Schott, “Ueber die Sage von Geser Chan,” Abhandlungen d. Königl. Akad. d. Wissensch. zu Berlin, 1851, p. 269.

854.

W. Radloff, Proben der Volkslitteratur der türkischen Stämme Süd-Siberiens, ii. 237 sq.

855.

W. Radloff, op. cit. ii. 531 sqq.

856.

Id., iv. 88 sq.

857.

W. Radloff, op. cit. i. 345 sq.

858.

G. A. Wilken, “De Simsonsage,” De Gids, 1888, No. 5, p. 6 sqq. (of the separate reprint). Cp. Backer, L'Archipel Indien, pp. 144-149.

859.

Nieuwenhuisen en Rosenberg, “Verslag omtrent het eiland Nias,” Verhandel. van het Batav. Genootsch. v. Kunsten en Wetenschappen, xxx. p. 111; Sundermann, “Die Insel Nias,” Allgemeine Missions-Zeitschrift, xi. (1884) p. 453.

860.

Above, vol. i. p. 134.

861.

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes, p. 54.

862.

F. Valentyn, Oud en Nieuw Oost-Indiën, ii. 143 sq.; G. A. Wilken, De Simsonsage, p. 15 sq.

863.

Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 137.

864.

B. Schmidt, Das Volksleben der Neugriechen, p. 206.

865.

Above, pp. 305, 307, 309, 311.

866.

Revue d'Ethnographie, ii. 223.

867.

Bastian, Die deutsche Expedition an der Loango-Küste, i. 165.

868.

Bastian, Ein Besuch in San Salvador, p. 103 sq.; id., Der Mensch in der Geschichte, iii. 193.

869.

R. Taylor, Te Ika a Maui; or, New Zealand and its Inhabitants,2 p. 184; Dumont D'Urville, Voyage autour du monde et à la recherche de La Pérouse sur la corvette Astrolabe, ii. 444.

870.

Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes, p. 59.

871.

Van Eck, “Schetsen van het eiland Bali,” Tijdschrift voor Nederlandsch Indië, N. S. ix. (1880) p. 417 sq.

872.

G. A. Wilken, De Simsonsage, p. 26.

873.

Gubernatis, Mythologie des Plantes, i. xxviii. sq.

874.

W. Mannhardt, B. K. p. 50; Ploss, Das Kind,2 i. 79.

875.

K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg, ii. 43, No. 63.

876.

Gentleman's Magazine, October 1804, p. 909, quoted by Brand, Popular Antiquities, iii. 289; W. G. Black, Folk-medicine, pp. 31 sq., 67.

877.

Moore's Life of Lord Byron, i. 101.

878.

Cedrenus, Compend. Histor. p. 625 b, vol. ii. p. 308, ed. Bekker.

879.

F. Mason, “Physical Character of the Karens,” Journal of the Asiatic Society of Bengal, 1866, pt. ii. p. 9.

880.

Matthes, Makassarsch-Hollandsch Woordenboek, s.v. soemâñgá, p. 569; G. A. Wilken, “Het animísme bij de volken van den Indischen Archipel,” De Indische Gids, June 1884, p. 933.

881.

R. H. Codrington, “Notes on the Customs of Mota, Banks Islands” (communicated by the Rev. Lorimer Fison), Transactions of the Royal Society of Victoria, xvi. 136.

882.

F. Speckmann, Die Hermannsburger Mission in Afrika (Hermannsburg, 1876), p. 167.

883.

Bancroft, Native Races of the Pacific Coast, i. 661. The words quoted by Bancroft (p. 662, note) “Consérvase entre ellos la creencia de que su vida está unida à la de un animal, y que es forzoso que mueran ellos cuando éste muere,” are not quite accurately represented by the statement of Bancroft in the text.

884.

Otto Stoll, Die Ethnologie der Indianerstämme von Guatemala (Leyden, 1889), p. 57 sq.; Bancroft, Native Races of the Pacific States, i. 740 sq.; Bastian, Die Culturländer des alten Amerika, ii. 282.

885.

A. W. Howitt, “Further Notes on the Australian Class Systems,” Journ. Anthrop. Inst. xviii. 58.

886.

Gerard Krefft, “Manners and Customs of the Aborigines of the Lower Murray and Darling,” Transact. Philos. Soc. New South Wales, 1862-65, p. 359 sq.

887.

A. W. Howitt, l.c.

888.

Dawson, Australian Aborigines, p. 52.

889.

Journ. Anthrop. Inst. xiv. 350, xv. 416, xviii. 57 (the “nightjar” is apparently an owl).

890.

Fison and Howitt, Kamilaroi and Kurnai, pp. 194, 201 sq., 215; Journ. Anthrop. Inst. xv. 416, xviii. 56 sq.

891.

The chief facts of totemism have been collected by the present writer in a little work, Totemism (Edinburgh, A. and C. Black, 1887).

892.

(Sir) George Grey, Journals of Two Expeditions of Discovery in North-West and Western Australia, ii. 228 sq.

893.

Fison and Howitt, Kamilaroi and Kurnai, p. 169.

894.

De la Borde, “Relation de l'Origine, etc. des Caraibes,” p. 15, in Recueil de divers Voyages faits en Afrique et en l'Amérique (Paris, 1684).

895.

Washington Matthews, The Hidatsa Indians, p. 50.

896.

Bastian, Die Volker des ostlichen Asien, iii. 248.

897.

I. B. Neumann, “Het Pane-en Bila-stroomgebied op het eiland Sumatra,” Tijdschrift van het Nederlandsch Aardrijks, Genootsch., Tweede Serie, dl. iii. Afdeeling: meer uitgebreide artikelen, No. 2, p. 311 sq.; id., dl. iv. No. 1, p. 8 sq.; Van Hoëvell, “Iets over 't oorlogvoeren der Batta's,” Tijdschrift voor Nederlandsch Indie, N. S. vii. (1878) p. 434; G. A. Wilken, Over de verwantschap en het huwelijks-en erfrecht bij de volken van het maleische ras, pp. 20 sq., 36; id., Iets over de Papoewas van de Geelvunksbaai, p. 27 sq. (reprint from Bijdragen tot de Taal- Land- en Volkenkunde van Ned.-Indië, 5e Volgreeks ii.); Journal Anthrop. Inst. ix. 295; Backer, L'Archipel Indien, p. 470.

898.

B. Hagen, “Beiträge zur Kenntniss der Battareligion,” Tijdschrift voor Indische Taal- Land- en Volkenkunde xxviii. 514. J. B. Neumann (op. cit. dl. iii. No. 2, p. 299) is the authority for the seven souls.

899.

Th. Benfey, Pantschatantra, i. 128 sq.

900.

A. L. P. Cameron, “Notes on some Tribes of New South Wales,” Journ. Anthrop. Instit. xiv. 358.

901.

A. W. Howitt, “On Australian Medicine Men,” Journ. Anthrop. Inst. xvi. 47 sq. On the Bullroarer (a piece of wood fastened to a cord or thong and swung round so as to produce a booming sound), see A. Lang, Custom and Myth, p. 29 sqq. The religious use of the Bullroarer is best known in Australia, but in the essay just referred to Mr. Andrew Lang has shown that the instrument has been similarly employed not only in South Africa and by the Zunis of New Mexico, but also by the ancient Greeks in their religious mysteries. As a sacred instrument it also occurs in Western Africa (R. F. Burton, Abeokuta and the Cameroons Mountains, i. 197 sq.; Bouche, La Côte des Esclaves, p. 124), and in New Guinea (J. Chalmers, Pioneering in New Guinea, p. 85).

902.

A. W. Howitt, “On some Australian ceremonies of initiation,” Journ. Anthrop. Inst. xiii. 453 sq. The “class-name” is the name of the totemic division to which the man belongs.

903.

L. Fison, “The Nanga, or sacred stone enclosure of Wainimala, Fiji,” Journ. Anthrop. Inst. xiv. 22.

904.

W. H. Bentley, Life on the Congo (London, 1887), p. 78 sq.

905.

A. Bastian, Ein Besuch in San Salvador, pp. 82 sq. 86.

906.

Bastian, Die deutsche Expedition an der Loango-Küste, ii. 183; cp. id., pp. 15-18, 30 sq. On these initiatory rites in the Congo region see also H. H. Johnston in Proceed. Royal Geogr. Soc. N. S. v. (1883) p. 572 sq., and in Journ. Anthrop. Inst. xiii. 472; E. Delmar Morgan, in Proceed. Royal Geogr. Soc. N. S. vi. 193.

907.

Dapper, Description de l'Afrique, p. 268 sq. Dapper's account has been abbreviated in the text.

908.

(Beverley's) History of Virginia (London, 1722), p. 177 sq.

909.

J. Carver, Travels through the Interior Parts of North America, pp. 271-275.

910.

Carver, op. cit. p. 277 sq.; Schoolcraft, Indian Tribes, iii. 287, v. 430 sqq.; Kohl, Kitschi-Gami, i. 64-70.

911.

Narrative of the Adventures and Sufferings of John R. Jewitt (Middletown, 1820), p. 119.

912.

Id., p. 44. For the age of the prince, see id., p. 35.

913.

Holmberg, “Ueber die Völker des russischen Amerika,” Acta Soc. Scient. Fennicae, iv. (Helsingfors, 1856) pp. 292 sqq., 328; Petroff, Report on the Population, etc. of Alaska, p. 165 sq.; A. Krause, Die Tlinkit-Indianer, p. 112; R. C. Mayne, Four years in British Columbia and Vancouver Island, p. 257 sq., 268.

914.

Schoolcraft, Indian Tribes, v. 683. In a letter dated 16th Dec. 1887, Mr. A. S. Gatschet, of the Bureau of Ethnology, Washington, writes to me: “Among the Toukawe whom in 1884 I found at Fort Griffin [?], Texas, I noticed that they never kill the big or gray wolf, hatchukunän, which has a mythological signification, ‘holding the earth’ (hatch). He forms one of their totem clans, and they have had a dance in his honor, danced by the males only, who carried sticks.”

915.

Reina, “Ueber die Bewohner der Insel Rook,” Zeitschrift für allgemeine Erdkunde, N. F. iv. (1858) p. 356 sq.

916.

R. Parkinson, Im Bismarck Archipel, pp. 129-134; Rev. G. Brown, “Notes on the Duke of York Group, New Britain, and New Ireland,” Journ. Royal Geogr. Soc. xlvii. (1878) p. 148 sq.; H. H. Romilly, “The Islands of the New Britain Group,” Proceed. Royal Geogr. Soc. N. S. ix. (1887) p. 11 sq.; Rev. G. Brown, ib. p. 17; W. Powell, Wanderings in a Wild Country, pp. 60-66; C. Hager, Kaiser Wilhelm's Land und der Bismarck Archipel, pp. 115-128. The inhabitants of these islands are divided into two exogamous classes, which in the Duke of York Island have two insects for their totems. One of the insects is the mantis religiosus; the other is an insect that mimicks the leaf of the horse-chestnut tree very closely. Rev. B. Danks, “Marriage customs of the New Britain Group,” Journ. Anthrop. Inst. xviii. 281 sq.

917.

J. G. F. Riedel, “Galela und Tobeloresen,” Zeitschrift f. Ethnologie, xvii. (1885) p. 81 sq.

918.

The Kakian association and its initiatory ceremonies have often been described. See Valentyn, Oud en nieuw Oost-Indiën, iii. 3 sq.; Von Schmid, “Het Kakihansch Verbond op het eiland Ceram,” Tijdschrift v. Neêrlands Indië, v. dl. ii. (1843) 25-38; Van Ekris, “HetCeramsche Kakianverbond,” Mededeelingen van wege het Nederland. Zendelinggenootschap, (1865) ix. 205-226 (repeated with slight changes in Tijdschrift v. Indische Taal- Land- en Volkenkunde, xvi. 1866, pp. 290-315); F. Fournier, “De Zuidkust van Ceram,” Tijdschrift v. Indische Taal- Land- en Volkenkunde, xvi. 154 sqq.; Van Rees, Die Pionniers der Beschaving in Neêrlands Indië, pp. 92-106; Van Hoëvell, Ambon en meer bepaaldelijk de Oeliasers, p. 153 sqq.; Schulze, “Ueber Ceram und seine Bewohner,” Verhandl. d. Berliner Gesell. f. Anthropologie, etc. (1877) p. 117; W. Joest, “Beiträge zur Kenntniss der Eingebornen der Insel Formosa und Ceram,” id. (1882), p. 64; Rosenberg, Der Malayische Archipel, p. 318; Bastian, Indonesien, i. 145-148; Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, pp. 107-111. The best accounts are those of Valentyn, Von Schmid, Van Ekris, Van Rees, and Riedel, which are accordingly followed in the text.

919.

Laws of Manu, ii. 169, trans. by Bühler; Dubois, Moeurs, Institutions et Cérémonies des Peuples de l'Inde, i. 125; Monier Williams, Religious Life and Thought in India, pp. 360 sq. 366 sq.

920.

Lampridius, Commodus, 9; C. W. King, The Gnostics and their Remains,2 pp. 127, 129.

921.

Above, p. 309.

922.

Above, p. 312 sq.

923.

Above, p. 308 sq.

924.

Above, p. 324 sq. In the myth the throwing of the weapons and of the mistletoe at Balder and the blindness of Hödur who slew him remind us of the custom of the Irish reapers who kill the corn-spirit in the last sheaf by throwing their sickles blindfold at it. (See above, vol. i. p. 339). In Mecklenburg a cock is sometimes buried in the ground and a man who is blindfolded strikes at it with a flail. If he misses it, another tries, and so on till the cock is killed. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg, ii. 280. In England on Shrove Tuesday a hen used to be tied upon a man's back, and other men blindfolded struck at it with branches till they killed it. Dyer, British Popular Customs, p. 68. Mannhardt (Die Korndämonen, p. 16 sq.) has made it probable that such sports are directly derived from the custom of killing a cock upon the harvest-field as a representative of the corn-spirit (see above, p. 9). These customs, therefore, combined with the blindness of Hödur in the myth suggest that the man who killed the human representative of the oak-spirit was blindfolded, and threw his weapon or the mistletoe from a little distance. After the Lapps had killed a bear—which was the occasion of many superstitious ceremonies—the bear's skin was hung on a post, and the women, blindfolded, shot arrows at it. Scheffer, Lapponia, p. 240.

925.

Grimm, Deutsche Mythologie,4 ii. 1001, 1010.

926.

Folk-lore Journal, vii. 61.

927.

Col. E. T. Dalton, “The Kols of Chota-Nagpore,” Trans. Ethnol. Soc. vi. 36.

928.

Jens Kamp, Danske Folkeminder (Odense, 1877), pp. 172, 65 sq. referred to in Feilberg's Bidrag til en Ordbog over Jyske Almuesmål, Fjerde hefte (Copenhagen, 1888), p. 320. For a sight of Feilberg's work I am indebted to the kindness of the Rev. Walter Gregor, M.A., Pitsligo, who pointed out the passage to me.

929.

E. T. Kristensen, Iydske Folkeminder, vi. 380, referred to by Feilberg, l.c.

930.

Wuttke, Der deutsche Volksaberglaube,2 § 128; L. Lloyd, Peasant Life in Sweden, p. 269.

931.

Extract from a newspaper, copied and sent to me by the Rev. Walter Gregor, M.A., Pitsligo. Mr. Gregor does not mention the name of the newspaper.

932.

Martin, “Description of the Western Islands of Scotland,” in Pinkerton's Voyages and Travels, iii. 661

933.

Rochholz, Deutscher Glaube und Brauch, i. 9.

934.

Virgil, Aen. vi. 203 sqq., cp. 136 sqq. On the mistletoe (viscum) see Pliny, Nat. Hist. xvi. 245 sqq.

935.

Virgil (Aen. vi. 201 sqq.) places the Golden Bough in the neighbourhood of Lake Avernus. But this was probably a poetical liberty, adopted for the convenience of Aeneas's descent to the infernal world. Italian tradition, as we learn from Servius, placed the Golden Bough in the grove at Nemi.

936.

See above, vol. i. p. 4 sq.

937.

A custom of annually burning a human representative of the corn-spirit has been noted among the Egyptians, Pawnees, and Khonds. See above, vol. i. pp. 382, 387, 401 sq. In Semitic lands there are traces of a practice of annually burning a human god. For the image of Hercules (that is, of Baal) which was periodically burned on a pyre at Tarsus, must have been a substitute for a human representative of the god. See Dio Chrysostom, Orat. 33, vol. ii. p. 16, ed. Dindorf; W. R. Smith, The Religion of the Semites, i. 353 sq. The Druids seem to have eaten portions of the human victim. Pliny, Nat. Hist. xxx. § 13. Perhaps portions of the flesh of the King of the Wood were eaten by his worshippers as a sacrament. We have seen traces of the use of sacramental bread at Nemi. See above, p. 82 sq.

938.

Grimm, Deutsche Mythologie, ii. 1009, pren puraur.

939.

Virgil, Aen. vi. 137 sq.

940.

Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, § 673.

941.

Grohmann, op. cit. § 676; Wuttke, Der deutsche Volksaberglaube, § 123.

942.

Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes,2 § 882.

943.

Zingerle, op. cit. § 1573.

944.

Grohmann, op. cit. § 675; Ralston, Songs of the Russian People, p. 98.

945.

L. Bechstein, Deutsches Sagenbuch No. 500; id., Thüringer Sagenbuch (Leipzig, 1885), ii. No. 161.

946.

For gathering it at midsummer, see above, p. 289. The custom of gathering it at Christmas still survives among ourselves. At York “on the eve of Christmas Day they carry mistletoe to the high altar of the cathedral, and proclaim a public and universal liberty, pardon, and freedom to all sorts of inferior and even wicked people at the gates of the city, towards the four quarters of heaven.” Stukeley, Medallic History of Carausius, quoted by Brand, Popular Antiquities, i. 525. This last custom is of course now obsolete.

947.

Afzelius, Volkssagen und Volkslieder aus Schwedens älterer und neuerer Zeit, i. 41 sq.; Grimm, Deutsche Mythologie,4 iii. 289; L. Lloyd, Peasant Life in Sweden, p. 266 sq.

948.

Above, p. 293.

949.

Fern-seed is supposed to bloom at Easter as well as at midsummer and Christmas (Ralston, Songs of the Russian People, p. 98 sq.); and Easter, as we have seen, is one of the times when sun-fires are kindled.

950.

Burne and Jackson, Shropshire Folk-lore, p. 242.

951.

P. 288.

952.

The reason why Virgil represents Aeneas as taking the mistletoe with him to Hades is perhaps that the mistletoe was supposed to repel evil spirits (see above, p. 362). Hence when Charon is disposed to bluster at Aeneas, the sight of the Golden Bough quiets him (Aen. vi. 406 sq.) Perhaps also the power ascribed to the mistletoe of laying bare the secrets of the earth may have suggested its use as a kind of “open Sesame” to the lower world. Compare Aen. vi. 140 sq.— “Sed non ante datur telluris operta subire, Auricomos quam qui decerpserit arbore fetus.”

953.

Die Edda, übersetzt von K. Simrock,8 p. 264.

954.

On the derivation of the names Zeus and Jove from a root meaning “shining,” “bright,” see Curtius, Griech. Etymologie,5 p. 236; Vanič, Griech.-Latein. Etymolog. Wörterbuch, p. 353 sqq. On the relation of Jove to the oak, compare Pliny, Nat. Hist. xii. § 3, arborum genera numinibus suis dicata perpetuo servantur, ut Jovi aesculus; Servius on Virgil, Georg. iii. 332, omnis quercus Jovi est consecrata. Zeus and Jupiter have commonly been regarded as sky gods, because their names are etymologically connected with the Sanscrit word for sky. The reason seems insufficient.

955.

Casalis, The Basutos, p. 251 sq.

956.

Ib. p. 252.

957.

Casalis, The Basutos, p. 252 sq.

958.

A. B. Ellis, The Tshi-speaking Peoples of the Gold Coast, p. 229 sq.; T. E. Bowdich, Mission to Ashantee, p. 226 sq. (ed. 1873.)

959.

J. Cameron, “On the Early Inhabitants of Madagascar,” Antananarivo Annual and Madagascar Magazine, iii. 263.

960.

Bastian, Die Völker des östlichen Asien, ii. 105.

961.

Dalton, Ethnology of Bengal, p. 91.

962.

Dalton, op. cit. p. 198.

963.

Thomas Shaw, “The Inhabitants of the Hills near Rajamahall,” Asiatic Researches, iv. 56 sq.

964.

Panjab Notes and Queries, i. No. 502.

965.

This is curiously unlike the custom of ancient Italy, in most parts of which women were forbidden by law to walk on the highroads twirling a spindle, because this was supposed to injure the crops. Pliny, Nat. Hist. xxviii. § 28.

966.

D. C. J. Ibbetson, Outlines of Panjab Ethnography (Calcutta, 1883), p. 119.

967.

Fr. Junghuhn, Die Battaländer auf Sumatra, ii. 312.

968.

Spenser St. John, Life in the Forests of the Far East, i. 191. On taboos observed at agricultural operations, see id. i. 185; R. G. Woodthorpe, “Wild Tribes Inhabiting the so-called Naga Hills,” Journ. Anthrop. Inst. xi. 71; Old New Zealand, by a Pakeha Maori (London, 1884), p. 103 sq.; R. Taylor, Te Ika a Maui; or, New Zealand and its Inhabitants,2 p. 165 sq.; E. Tregear, “The Maoris of New Zealand,” Journ. Anthrop. Inst. xix. 110.

969.

B. F. Matthes, Beknopt Verslag mijner reizen in de Binnenlanden van Celebes, in de jaren 1857 en 1861, p. 5.

970.

N. Graafland, De Minahassa, i. 165.

971.

J. G. F. Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 107.

972.

Riedel, op. cit. pp. 281, 296 sq.

973.

Fr. Valentyn, Oud en nieuw Oost-Indiën, iii. 10.

974.

C. Semper, Die Philippinen und ihre Bewohner, p. 56.

975.

Rev. Lorimer Fison, “The Nanga, or sacred stone enclosure, of Wainimala, Fiji,” Journ. Anthrop. Inst. xiv. 27.

976.

J. E. Erskine, Journal of a Cruise among the Islands of the Western Pacific, p. 252.

977.

Turner, Samoa, p. 318 sq.

978.

Horatio Hale, United States Exploring Expedition, Ethnology and Philology, p. 97.

979.

The malái is “a piece of ground, generally before a large house, or chief's grave, where public ceremonies are principally held.” Mariner, Tonga Islands, Vocabulary.

980.

The mataboole is “a rank next below chiefs or nobles.” Ib.

981.

W. Mariner, Account of the Natives of the Tonga Islands (London, 1818), ii. 196-203.

982.

Ch. Wilkes, Narrative of the United States Exploring Expedition, ii. 133.

983.

Turner, Samoa, p. 70 sq.

984.

Ellis, Polynesian Researches, i. 350.

985.

Tyerman and Bennet, Journal of Voyages and Travels, i. 284.

986.

Geiseler, Die Oester-Insel (Berlin, 1883), p. 31.

987.

E. Tregear, “The Maoris of New Zealand,” Journ. Anthrop. Inst. xix. 110.

988.

Hartknoch, Alt und neues Preussen, p. 161; id., Dissertationes historicae de variis rebus Prussicis, p. 163 (appended to his edition of Dusburg's Chronicon Prussiae). Cp. W. Mannhardt, Die Korndämonen, p. 27.

989.

Festus, s.v. sacrima, p. 319, ed. Müller; Pliny, Nat. Hist. xviii. § 8.

990.

Chateaubriand, Voyage en Amérique, pp. 130-136 (Michel Lévy, Paris, 1870). Chateaubriand's description is probably based on earlier accounts, which I have been unable to trace. Compare, however, Le Petit, “Relation des Natchez,” in Recueil de voiages au Nord, ix. 13 sq. (Amsterdam edition); De Tonti, “Relation de la Louisiane et du Mississippi,” ib. v. 122; Charlevoix, Histoire de la Nouvelle France, vi. 183; Lettres édifiantes et curieuses, vii. 18 sq.